1 Chronicles 7 15

1 Chronicles 7:15 kjv

And Machir took to wife the sister of Huppim and Shuppim, whose sister's name was Maachah;) and the name of the second was Zelophehad: and Zelophehad had daughters.

1 Chronicles 7:15 nkjv

Machir took as his wife the sister of Huppim and Shuppim, whose name was Maachah. The name of Gilead's grandson was Zelophehad, but Zelophehad begot only daughters.

1 Chronicles 7:15 niv

Makir took a wife from among the Huppites and Shuppites. His sister's name was Maakah. Another descendant was named Zelophehad, who had only daughters.

1 Chronicles 7:15 esv

And Machir took a wife for Huppim and for Shuppim. The name of his sister was Maacah. And the name of the second was Zelophehad, and Zelophehad had daughters.

1 Chronicles 7:15 nlt

Makir found wives for Huppim and Shuppim. Makir had a sister named Maacah. One of his descendants was Zelophehad, who had only daughters.

1 Chronicles 7 verses

1 Chronicles 7 15 Meaning

1 Chronicles 7:15 details a key genealogical link within the tribe of Manasseh, specifying that Machir, a significant figure and son of Manasseh, married a woman named Maachah. She is identified as the sister of Huppim and Shuppim, who are from the tribe of Benjamin, highlighting a notable inter-tribal marriage. The verse then concisely adds, "and the name of the second was Zelophehad." This phrase serves to introduce Zelophehad, not as another spouse for Machir, but as another genealogically significant individual within Manasseh’s lineage. His mention is a critical reference to his five daughters, whose legal petition regarding their right to inherit land in the absence of male heirs established a landmark legal precedent concerning inheritance and land tenure in ancient Israel (Num 27, 36; Josh 17). The Chronicler’s selective inclusion of such details in a genealogy underscores their importance for the post-exilic audience, who were re-establishing their land rights and tribal identities.

1 Chronicles 7 15 Context

1 Chronicles 7:15 is positioned within the extensive genealogical records presented in the first nine chapters of the book of 1 Chronicles. For the post-exilic community in Judah, these genealogies were profoundly significant. They served not just as historical records, but as a vital means to re-establish their identity, legitimize their claims to ancestral lands after their return from Babylonian captivity, and reaffirm their connection to God's covenant promises. The Chronicler meticulously listed various tribes—Judah (the Davidic line), Levi (the priesthood), Benjamin, and others including Manasseh—to underscore the continuity of Israel’s covenant history and structure. The chapter specifically focuses on the descendants of several tribes, highlighting their families and roles. The inclusion of figures like Zelophehad within what is otherwise a standard lineage serves the Chronicler's unique agenda: to emphasize important legal precedents regarding inheritance and God’s justice, which would have resonated deeply with a community concerned with re-establishing its own land tenure and tribal integrity in the promised land.

1 Chronicles 7 15 Word analysis

• And Machir (וּמָכִיר, u-māḵîr): "And Machir." Machir (מָכִיר) means "sold." He is presented as the preeminent firstborn son of Manasseh (Num 26:29), whose descendants famously settled and conquered territories like Gilead east of the Jordan (Num 32:39-40; Josh 17:1). His prominence sets the stage for a significant family line.
• took to wife (לָקַח, lāqaḥ): "took" or "took for himself." This verb signifies taking possession, typically in the sense of formal marriage in a patriarchal society, where the groom formally "takes" the bride. It marks the establishment of a recognized family unit.
• the sister of Huppim and Shuppim (אֲחוֹת חֻפִּים וְשׁוּפִּים, ʾăḥôṯ ḥup·pîm wə·šup·pîm): This genealogical marker identifies the tribal origin of Machir's wife. Huppim (חֻפִּים) and Shuppim (שׁוּפִּים) are specifically noted elsewhere (Gen 46:21; 1 Chron 7:12) as being from the tribe of Benjamin, descending from Bela. Their sister’s marriage into the Manassite tribe signifies an instance of inter-tribal alliance and interaction in ancient Israel.
• whose name was Maachah (וּשְׁמָהּ מַעֲכָה, ûšməh māʿăḵâ): "and her name Maachah." Maachah (מַעֲכָה) means "pressing" or "bruising," a name borne by several biblical figures. Providing her name emphasizes her individual identity within the broader kinship network, connecting this significant union to a specific person.
• and the name of the second (וְשֵׁם הַשֵּׁנִי, wəšēm haššēnî): "and the name of the second." This phrase has generated scholarly discussion due to its succinctness and apparent ambiguity. Haššēnî (the second) is not typically interpreted here as a second wife of Machir or a literal direct sequence, but rather as an introduction to a "second subject" or a "second line" of equal significance for the Chronicler’s narrative. It acts as a deliberate textual marker for an important tangential detail within Manasseh’s tribe.
• was Zelophehad (צְלָפְחָד, ṣəlāfḥād): Zelophehad (צְלָפְחָד) means "first-born rupture" or "shadow from the rupture." His inclusion here is pregnant with meaning. He is the central figure in Numbers chapters 27 and 36, and Joshua 17, representing a landmark legal case where his five daughters, without brothers, successfully argued for their right to inherit their father’s tribal land portion. This pivotal event in Israelite law provided a crucial precedent for female inheritance and was instrumental in ensuring that tribal land inheritances were not lost due to lack of male heirs.

Word-Groups Analysis:

• "Machir took to wife the sister of Huppim and Shuppim, whose name was Maachah": This phrase details an inter-tribal marriage that cemented kinship ties between Manasseh (through Machir) and Benjamin (through Maachah's brothers). Such unions, though possibly complicated for tracing specific inheritance lines (usually through the male line), fostered unity and cooperation among the nascent tribes of Israel. For the post-exilic audience, this demonstrated the historical intermingling of tribes while still maintaining their unique identities, illustrating God’s orchestrating of family and tribal structures within Israel.
• "and the name of the second was Zelophehad": This seemingly abrupt transition is a characteristic feature of the Chronicler's genealogical summaries. It’s a deliberate, economical way to invoke a widely known biblical narrative without re-telling it in full. By connecting "the second" element of this lineage directly to Zelophehad, the Chronicler brings to mind the significant legal precedent set by Zelophehad's daughters, regarding women's inheritance rights and the preservation of tribal land in Israel (Num 27). This would have been extremely relevant to the post-exilic community concerned with land re-allocation and tribal claims, highlighting God’s providential guidance through established law and judicial precedents.

1 Chronicles 7 15 Bonus section

The Chronicler often employed an economical narrative style, making brief allusions that assumed a detailed understanding by the reader of prior biblical narratives. The inclusion of Zelophehad here perfectly exemplifies this; it's a profound shortcut. Instead of recounting the entirety of Numbers 27 and 36, the Chronicler’s two-word Hebrew phrase triggers an immediate recall of a divinely sanctioned legal precedent crucial for land rights, women's place in inheritance, and the perpetuation of tribal lineages. This highlights the deep intertextual nature of the Bible, where later books build upon earlier ones. Furthermore, while the genealogies predominantly highlight Judah and Levi, the Chronicler's detailed mention of other tribes, like Manasseh here, emphasizes a vision of restored Israel encompassing all tribes. This broader focus underscores God's covenant with the entire nation, even in a fragmented post-exilic reality, fostering a sense of comprehensive national identity and belonging for all returned exiles.

1 Chronicles 7 15 Commentary

1 Chronicles 7:15 is a concise verse within a broader genealogical section, yet it carries considerable theological and practical weight, particularly for its original audience. The naming of Machir and his wife Maachah, alongside her specific Benjamite origins, subtly underscores the complex tapestry of Israelite tribal relationships forged through marriage. More profoundly, the short, almost terse insertion of "and the name of the second was Zelophehad" functions as a rich textual pointer. This is not simply another name; it is an immediate callback to the seminal legal and social narrative found in Numbers and Joshua. The story of Zelophehad's daughters and their courageous petition for land inheritance, upheld by divine law, represented a radical act of justice in the ancient world, ensuring tribal land did not lapse without male heirs. For the returned exiles whom the Chronicler addressed, deeply invested in reclaiming their ancestral lands and re-establishing their national and tribal identity, this single reference would have resonated powerfully. It reminded them of God's attentiveness to justice, His provision within the framework of His law, and the continuity of Israel's heritage even in challenging circumstances. It reinforced their faith that God continued to uphold their rights and inheritance as His people.